The Book of Changes Hexagrams - Part 1 1 5 18* The Book of Changes HEXAGRAM READINGS Chien: The Creative Kun: The Receptive Chun: Difficulty at the Beginning Meng: Youthful Folly Hsό: Waiting (Nourishment) Sung: Conflict Shih: The Army Pi: Holding Together [Union] CAUTION: Any information on this page is not to be taken as a replacement for expert medical advice and treatment. Those in need of medical attention, should consult a qualified practitioner or therapist. Supporting and healthful "well medleys" are presupposed throughout too: 1 Chien: The Creative Chien, the creative, heaven is over Chien, the creative, heaven. ——— ——— ——— ——— ——— ——— THE FIRST hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power of persisting in time, that is, duration. The power represented by the hexagram is to be interpreted in a dual sense—in terms of its action on the universe and of its action on the world of men. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature. The judgement The creative works sublime success, Furthering [fφrdernd] through perseverance. ACCORDING to the original meaning, the attributes [sublimity, potentiality of success, power to further, perseverance] are paired. When an individual draws this oracle, it means that success will come to him from the primal depths of the universe and that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right. The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by "sublime" means literally "head," "origin," "great." This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven" For this attribute inheres in the other three as well. The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: "The clouds pass and the rain does its work, and all individual beings flow into their forms." Applied to the human world, these attributes show the great man the way to notable success: "Because he sees with great clarity causes and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on six dragons." The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe [Tao], which, as a law running through end and beginning, brings about all phenomena in time. Thus each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential. The act of creation having found expression in the two attributes sublimity and success, the work of conservation is shown to be a continuous actualisation and differentiation of form. This is expressed in the two terms "furthering" (literally, "creating that which accords with the nature of a given being") and "persevering" (literally, "correct and firm"). "The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance." In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace." Another line of speculation goes still further in separating the words "sublime," "success," "furthering," "perseverance," and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the mores, which regulate and organise the expressions of love and thereby make them successful. The attribute furthering is correlated with justice, which creates the conditions in which each receives that which accords with his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring conditions. These speculations, already broached in the commentary called Wen Yen, later formed the bridge connecting the philosophy of the "five stages (elements) of change," as laid down in the Book of History (Shu Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and negative principles. In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism. The image The movement of heaven is full of power. Thus the superior man makes himself strong and (quite) untiring. [View an old ink-drawing of the idea-image above -] SINCE there is only one heaven, the doubling of the trigram Chien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. This duration in time is the image of the power inherent in the Creative. With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus he attains that tirelessness which depends upon consciously limiting the fields of his activity. The lines Nine at the beginning [yang at bottom] means: Hidden dragon. Do not act. IN CHINA the dragon has a meaning altogether different from that given it in the Western world. The dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter this energy with draws into the earth; in the early summer it becomes active again, appearing in the sky as thunder and lightning. As a result the creative forces on earth begin to stir again. Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolises a great man who is still unrecognised. Nonetheless he remains true to himself. He does not allow himself to be influenced by outward success or failure, but confident in his strength, he bides his time. Hence it is wise for the man who consults the oracle and draws this line to wait in the calm strength of patience. The time will fulfil itself. One need not fear lest strong will should not prevail; the main thing is not to expend one's powers prematurely in an attempt to obtain by force something for which the time is not yet ripe. Nine in the second place means: Dragon appearing in the field. It furthers one to see the great man. Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means that the great man makes his appearance in his chosen field of activity. As yet he has no commanding position but is still with his peers. However, what distinguishes him from the others is his seriousness of purpose, his unqualified reliability, and the influence he exerts on his environment without conscious effort. Such a man is destined to gain great influence and to set the world in order. Therefore it is favourable to see him. Nine in the third place means: All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame. A sphere of influence opens up for the great man. His fame begins to spread. The masses flock to him. His inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when others are at rest in the evening, plans and anxieties press in upon him. But danger lurks here at the place of transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him and swept him into their course. Ambition has destroyed his integrity. However, true greatness is not impaired by temptations. He who remains in touch with the time that is dawning, and with its demands, is prudent enough to avoid all pitfalls, and remains blameless. Nine in the fourth place means: Wavering flight over the depths. No blame. A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the great man: he can soar to the heights and play an important part in the world, or he can withdraw into solitude and develop himself. He can go the way of the hero or that of the holy sage who seeks seclusion. There is no general law to say which of the two is the right way. Each one in this situation must make a free choice according to the inner law of his being. If the individual acts consistently and is true to himself, he will find the way that is appropriate for him. This way is right for him and without blame. Nine in the fifth place means: Flying dragon in the heavens. It furthers one to see the great man. Here the great man has attained the sphere of the heavenly beings. His influence spreads and becomes visible throughout the whole world. Everyone who sees him may count himself blessed. Confucius says about this line: Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him with their eyes. What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind. Nine at the top means: Arrogant dragon will have cause to repent. When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this necessarily leads to failure. This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow. When all the lines are nines, it means: There appears a flight of dragons without heads. Good fortune.* When all the lines are nines, it means that the whole hexagram is in motion and changes into the hexagram Kun, THE RECEPTIVE, whose character is devotion. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. This means that mildness in action joined to strength of decision brings good fortune. *When all the lines are nines, it means: There appears a flight of dragons without a head (leader). Good fortune. When all the lines are nines, it means that the whole hexagram is motivated to change into the hexagram Kun, The receptive, whose character is devotion. The strength of the Creative (1) changes into the mildness of the Receptive (2). Strength is indicated by the group of dragons, mildness by the fact that no one is claiming leadership among them [their head (leader) is hidden]. There will be no conflicts, quarrels, nor fights, and all decisions are made unanimously. Thus, the virtue of equality and harmony brings good fortune. This means that mildness in action joined to strength of decision brings good fortune. Among the sixty-four hexagrams there are two assertions applied to the Chien and Kun hexagrams only, since each of them may have either all nines or all sixes: Use (of) the nines, (be) not used by the nines, means: Avoid contact with any external influential changes. Do not depend on others for help to avoid rejection and intimidation. Do away with the subjective view of prejudice; and handle all matters objectively. - Information supplied by James S. Lee. 2 Kun: The Receptive Kun, the receptive, earth is over Kun, the receptive, earth. — — — — — — — — — — — — A VERY YIELDING, receptive primal power of yin. The attribute of the hexagram is devotion. It can be the earth. It is the transcendental opposite [complement] of the creative urge (2). In some ways it completes it. It often [or tends to] represents nature as complement to spirit, or some sides of the earth in contrast to the inner heaven (cosmic Chien). It can be set against time and embed an antithesis to that kind of male (Chien power). If applied to human endeavours, there is the relation between masculine guts and surrounding female forces. In the arena of upbringing it stands (at times) for the stern ties between the father and his sons. Applied in individual affairs, the heaven-duality appears in the coexistence of the spiritual world and the world of matter - and the latter is of perceived sense-experiences. There can be no real dualism here, but rather a quite neatly defined hierarchic relationship between two people, or cardinal principles. The attribute of devotion defines this placement by its assets. They look great and can be mean, like wisdom. It can be much heartless at times, but may embolden all the same. The Receptive (kun, 2) has to be dynamically activated and led by the Creative (1); then it tends to get productive for long, even of good. It may dream of standing as an equal to the expert, or side by side with the creative agent (1), but hardly become evil - only sullied - at times in grand opposition to and struggle against the Creative artist, or boss, manager or expert "up there" in higher places (1). Such combat is hardly good for any klutz involved. The risk is ballyhoo. The judgement The receptive brings about sublime success, Furthering through the perseverance of a mare. If the superior man undertakes something and tries to lead, He goes astray; But if he follows, he finds guidance. It is favourable to find friends in the west and south, To forego friends in the east and north. Quiet perseverance brings good fortune. THE FOUR fundamental aspects of the Creative (1) - "sublime success, furthering through perseverance" - are also attributed to the Receptive (2). Here, however, the perseverance is more closely defined: it is that of a mare. The Receptive (2) connotes spatial reality in contrast to the spiritual potentiality of the Creative (1). The potential becomes real and the spiritual becomes spatial through a specifically qualifying definition. Thus the qualification, "of a mare," is here added to the idea of perseverance. The horse belongs to earth just as the dragon belongs to heaven. Its tireless roaming over the plains is taken as a symbol of the vast expanse of the earth. This is the symbol chosen because the mare combines the strength and swiftness of the horse with the gentleness and devotion of the cow. Only because nature in its myriad forms corresponds with the myriad impulses of the Creative (1) can it make these impulses real. Nature's richness lies in its power to nourish all living things; its greatness lies in its power to give then beauty and splendour. Thus it prospers all that lives. It is the Creative (1) that begets things, but they are brought to birth by the Receptive (2). Applied to human affairs, therefore, what the hexagram indicated is action in conformity with the situation. The person in question is [hardly] in an independent position, but [can be] acting as an assistant. This means that he must achieve something. It is not his task to try to lead - that would only make him lose the way-but to let himself be led. If he knows how to meet fate with an attitude of acceptance, he is sure to find the right guidance. The superior man lets himself be guided; he does not go ahead blindly, but learns from the situation what is demanded of him and then follows this intimation from fate. Since there is something to be accomplished, we need friends and helpers in the hour of toil and effort, once the ideas to be realised are firmly set. The time of toil and effort is indicated by the west and south, for west and south symbolise the place where the Receptive (2) works for the Creative (1), as nature does in summer and autumn. If in that situation one does not mobilise all one's powers, the work to be accomplished will not be done. Hence to find friends there means to find guidance. But in addition to the time of toil and effort, there is also a time of planning, and for this we need this solitude. The east symbolised the place where a man receives orders from his master, and the north the place where he reports on what he has done. At that time he must be alone and objective. In this sacred hour he must do without companions. So that the purity of the moment may not be spoiled by factional hates and favouritism. The image The earth's condition is receptive devotion. Thus the superior man who has breadth of character Carries the outer world. JUST AS there is only one heaven, so too there is only one earth. In the hexagram of heaven the doubling of the trigram implies duration in time, but in the hexagram of earth the doubling connotes the solidity and extension in space by virtue of which the earth is able to carry and preserve all things that live and move on it. The earth in its devotion carries all things, good and evil,, without exception. In the same way the superior man gives to his character breadth, purity, and sustaining power, so that he is able both to support and to bear with people and things. The lines Six at the beginning [yin at bottom] means: When there is hoarfrost underfoot, Solid ice is not far off. JUST AS the light-giving power represents life, so the dark power, the shadowy, represents death. When the first hoarfrost comes in the autumn, the power of darkness and cold is just at its beginning. After these first warnings, signs of death will gradually multiply, till, in obedience to immutable laws, stark winter with its ice is here. In life it is the same. After certain scarcely noticeable signs of decay have appeared, they go on increasing till final dissolution comes. But in life precautions can be taken by heeding the first signs of decay and checking them in time. Six in the second place means: Straight, square, great. Without purpose, Yet nothing remains unfurthered. The symbol of heaven is the circle, and that of earth is the square. Thus squareness is a primary quality of the earth. On the other hand, movement in a straight line, as well as magnitude, is a primary quality of the Creative (1). But all square things have their origin in a straight line and into turn form solid bodies. In mathematics, when we discriminate between lines, planes and solids, we find that rectangular planes result from straight lines, and cubic magnitudes from rectangular planes. The Receptive (2) accommodates itself to the qualities of the Creative (1) and makes them its own. Thus a square develops out of a straight line and a cube out of a square. This is compliance with the laws of the Creative (1); nothing is taken away, nothing added. Therefore the Receptive (2) has no need of a special purpose of its own, nor of any effort" yet everything turns out as it should. Nature creates all beings without erring: this is its foursquareness. It tolerates all creatures equally: this is its greatness. Therefore it attains what is right for all without artifice or special intentions. Man achieves the height of wisdom when all that he does is as self-evident as what nature does. Six in the third place means: Hidden lines. One is able to remain persevering. If by chance you are in the service of a king, Seek not works, but bring to completion. If a man is free of vanity he is able to conceal his abilities and keep them from attracting attention too soon; thus he can mature undisturbed. If conditions demand it, he can also enter public life, but that too he does with restraint. The wise man gladly leaves fame to others. He does not seek to have credited to himself things that stand accomplished, but hopes to release active forces; that is, he completes his works in such a manner that they may bear fruit for the future. Six in the fourth place means: A tied-up sack. No blame, no praise. The dark element opens when it moves and closes when at rest. The strictest reticence is indicated here. The time is dangerous, because any degree of prominence leads either to the enmity of irresistible antagonists if one challenges them or to misconceived recognition if one is complaisant. Therefore a man ought to maintain reserve, be it in solitude or in the turmoil of the world, for there too he can hide himself so well that no one knows him. Six in the fifth place means: A yellow lower garment brings supreme good fortune. Yellow is the colour of the earth and of the middle; it is the symbol of that which is reliable and genuine. The lower garment is inconspicuously decorated - the symbol of aristocratic reserve. When anyone is called on to work in a prominent but not independent position, true success depends on the utmost discretion. A man's genuineness and refinement should not reveal themselves directly; they should express themselves only indirectly as an effect from within. Six at the top means: Dragons fight in the meadow. Their blood is black and yellow. In the top place the dark element should yield to the light. If it attempts to maintain a position to which it is not entitled and to rule instead of serving, it draws down on itself the anger of the strong. A struggle ensues in which it is overthrown, with injury, however, to both sides. The dragon, symbol of heaven, comes to fight the false dragon that symbolised the inflation of the earth principle. Midnight blue is the colour of heaven; yellow is the colour of earth. Therefore, when black and yellow blood flow, it is a sign that in this unnatural contest both primal powers suffer injury. When all the lines are sixes, it means: Lasting perseverance furthers.* When nothing but sixes appears, the hexagram of the receptive changes into the hexagram of the creative. By holding fast to what is right, it gains the power of enduring. There is indeed no advance, but neither is there retrogression. *When all the lines are sixes, it means: Lasting perseverance from contamination. The whole hexagram [indicates there is a motivation] to change into the hexagram Chien (1). The sixes changed into nines are considered internal changes; and nines changed to sixes are external. Learn to cope with all changes. Do not let mutation restrain any thoughts and actions. By holding what is right and pure, with a broad vision, proper results may be rewarded. Use (of) the sixes, (be) not used by the sixes, means: Avoid any internal influential changes. Do not create any self-entrapment. Do away with the subjective view of prejudice and handle all matters objectively. - From information supplied by James S. Lee. 3 Chun: Difficulty at the Beginning Kan, the abysmal, water is over Cheng, the arousing, thunder. — — ——— — — — — — — ——— THE NAME of the hexagram, Chun, really connotes a blade of grass pushing against an obstacle as it sprouts out of the earth - hence the meaning, "difficulty at the beginning." The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulties. The lower trigram Cheng is the Arousing; its motion is upward and its image is thunder. The upper trigram Kan stands for the Abysmal, the dangerous. Its motion is downward and its image is rain. The situation points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward movement eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again. The judgement Difficulty at the beginning works supreme success, Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers. TIMES OF GROWTH are beset with difficulties. They resemble a first birth. But these difficulties arise from the very profusion of all that is struggling to attain form. Everything is in motion: therefore if one perseveres there is a prospect of great success, in spite of the existing danger. When it is a man's fate to undertake such new beginnings, everything is still unformed, dark. Hence he must hold back, because any premature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at what is happening. He must lend his hand and participate with inspiration and guidance. The image Clouds and thunder: The image of difficulty at the beginning. Thus the superior man Brings order out of confusion. CLOUDS AND THUNDER are represented by definite decorative lines; this means that in the chaos of difficulty at the beginning, order is already implicit. So too the superior man has to arrange and organise the inchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find one's place in the infinity of being, one must be able both to separate and to unite. The lines Nine at the beginning [yang at bottom] means: Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers. IF A PERSON encounters a hindrance at the beginning of an enterprise, he must not try to force advance but must pause and take thought. However, nothing should put him off his course; he must persevere and constantly keep the goal in sight. It is important to seek out the right assistants, but he can find them only if he avoids arrogance and associated with his fellows in a spirit of humility. Only then will he attract those with whose help he can combat the difficulties. Six in the second place means: Difficulties pile up. Horse and wagon part. He is not a robber; He wants to woo when the time comes. The maiden is chaste, She does not pledge herself. Ten years - then she pledges herself. We find ourselves beset by difficulties and hindrances. Suddenly there is a turn of affairs, as if someone were coming up with a horse and wagon and unhitching them. This event comes so unexpectedly that we assume the newcomer to be a robber. Gradually it becomes clear that he has no evil intentions but seeks to be friendly and to offer help. But this offer is not to be accepted, because it does not come from the right quarter. We must wait till the time is fulfilled; ten years is a fulfilled cycle of time. Then normal conditions return of themselves, and we can join forces with the friend intended for us. Using the image of a betrothed girl who remains true to her lover in face of grave conflicts, the hexagram gives counsel for a special situation. When in times of difficulty a hindrance is encountered and unexpected relief is offered from a source unrelated to us, we must be careful and not take on ourselves any obligations entailed by such help; otherwise our freedom of decision is impaired. If we bide our time, things will quiet down again, and we shall attain what we have hoped for. Six in the third place means: Whoever hunts deer without the forester Only loses his way in the forest. The superior man understands the signs of the time And prefers to desist. To go on brings humiliation. If a man tries to hunt in a strange forest and has no guide, he loses his way. When he finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace. Therefore the superior man, discerning the seeds of coming events, prefers to renounce a wish rather than to provoke failure and humiliation by trying to force its fulfilment. Six in the fourth place means: Horse and wagon part. Strive for union. To go brings good fortune. Everything acts to further. We are in a situation in which it is our duty to act, but we lack sufficient power. However, an opportunity to make connections offers itself. It must be seized. Neither false pride nor false reserve should deter us. Bringing oneself to take the first step, even when it involves a certain degree of self- abnegation, is a sign of inner clarity. To accept help in a difficult situation is not a disgrace. If the right helper is found, all goes well. Nine in the fifth place means: Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune. An individual is in a position in which he cannot so express his good intentions that they will actually take shape and be understood. Other people interpose and distort everything he does. He should then be cautious and proceed step by step. He must not try to force the consummation of a great undertaking, because success is possible only when general confidence already prevails. It is only through faithful and conscientious work, unobtrusively carried on, that the situation gradually clears up and the hindrance disappears. Six at the top means: Horse and wagon part. Bloody tears flow. The difficulties at the beginning are too great for some persons. They get stuck and never find their way out; they fold their hands and give up the struggle. Such resignation is the saddest of all things. Therefore Kongfu (Kongzi, Confucius) says of this line: "Bloody tears flow: one should not persist in this." 4 Meng: Youthful Folly Ken, keeping still, mountain is over Kan, the abysmal, water. ——— — — — — — — ——— — — IN THIS HEXAGRAM we are reminded of youth and folly in two different ways. The image of the upper trigram, Ken, is the mountain, that of the lower, Kan, is water; the spring rising at the foot of the mountain is the image of inexperienced youth. Keeping still is the attribute of the upper trigram; that of the lower is the abyss, danger. Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. However, the two trigrams also show the way of overcoming the follies of youth. Water is something that of necessity flows on. When the spring gushes forth, it does not know at first where it will go. But its steady flow fills up the deep place blocking its progress, and success is attained. The judgement Youthful folly (4) has success. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers. IN THE TIME OF youth, folly is not an evil. One may succeed in spite of it, provided one finds an experienced teacher and has the right attitude toward him. This means, first of all, that the youth himself must be conscious of his lack of experience and must seek out the teacher. Without this modesty and this interest there is no guarantee that he has the necessary receptivity, which should express itself in respectful acceptance of the teacher. This is the reason why the teacher must wait to be sought out instead of offering himself. Only thus can the instruction take place at the right time and in the right way. A teacher's answer to the question of a pupil ought to be clear and definite like that expected from an oracle; thereupon it ought to be accepted as a key for resolution of doubts and a basis for decision. If mistrustful or unintelligent questioning is kept up, it serves only to annoy the teacher. He does well to ignore it in silence, just as the oracle gives one answer only and refuses to be tempted by questions implying doubt. Given addition a perseverance that never slackens till the points are mastered one by one, real success is sure to follow. Thus the hexagram counsels the teacher as well as the pupil. The image A spring wells up at the foot of the mountain: The image of youth (4). Thus the superior man fosters his character By thoroughness in all that he does. A SPRING succeeds in flowing on and escapes stagnation by filling up all the hollow places in its path. In the same way character is developed by thoroughness that skips nothing but, like water, gradually and steadily fills up all gaps and so flows onward. The lines Six at the beginning [yin at bottom] means: To make a fool develop It furthers one to apply discipline. The fetters should be removed. To go on in this way bring humiliation. LAW IS the beginning of education. Youth in its inexperience is inclined at first to take everything carelessly and playfully. It must be shown the seriousness of life. A certain measure of taking oneself in hand, brought about by strict discipline, is a good thing. He who plays with life never amounts to anything. However, discipline should not degenerate into drill. Continuous drill has a humiliating effect and cripples a man's powers. Nine in the second place means: To bear with fools in kindliness brings good fortune. To know how to take women Brings good fortune. The son is capable of taking charge of the household. These lines picture a man who has no external power, but who has enough strength of mind to bear his burden of responsibility. He has the inner superiority and that enable him to tolerate with kindliness the shortcomings of human folly. The same attitude is owed to women as the weaker sex. One must understand them and give them recognition in a spirit of chivalrous consideration. Only this combination of inner strength with outer reserve enables one to take on the responsibility of directing a larger social body with real success. Six in the third place means: Take not a maiden who. When she sees a man of bronze, Loses possession of herself. Nothing furthers. A weak, inexperienced man, struggling to rise, easily loses his own individuality when he slavishly imitates a strong personality of higher station. He is like a girl throwing herself away when she meets a strong man. Such a servile approach should not be encouraged, because it is bad both for the youth and the teacher. A girl owes it to her dignity to wait till she is wooed. In both cases it is undignified to offer oneself, and no good comes of accepting such an offer. Six in the fourth place means: Entangled folly bring humiliation. For youthful folly it is the most hopeless thing to entangle itself in empty imaginings. The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it. Often the teacher, when confronted with such entangled folly, has no other course but to leave the fool to himself for a time, not sparing him the humiliation that results. This is frequently the only means of rescue. Six in the fifth place means: Childlike folly brings good fortune. An inexperienced person who seeks instruction in a childlike and unassuming way is on the right path, for the man devoid of arrogance who subordinated himself to his teacher will certainly be helped. Nine at the top means: In punishing folly I It does not further one To commit transgressions. The only thing that furthers Is to prevent transgressions. Sometimes an incorrigible fool must be punished. He who will not heed will be made to feel. This punishment is quite different from a preliminary shaking up. But the penalty should not be imposed in anger; it must be restricted to an objective guarding against unjustified excesses. Punishment is never an end in itself but serves merely to restore order. This applies not only in regard to education but also in regard to the measures taken by a government against a populace guilty of transgressions. Governmental interference should always be merely preventive and should have as its sole aim the establishment of public security and peace. 5 Hsό: Waiting (Nourishment) Kan, the abysmal, water is over Chien, the creative, heaven. — — ——— — — ——— ——— ——— ALL BEINGS have need of nourishment from above. But the gift of food comes in its own time, and for this one must wait. This hexagram shows the clouds in the heavens, giving rain to refresh all that grows and to provide mankind with food and drink. The rain will come in its own time. We cannot make it come; we have to wait for it. The idea of waiting is further suggested by the attributes of the two trigrams - strength within, danger in front. Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait. The judgement Waiting (5). If you are sincere, You have light and success. Perseverance brings good fortune. It furthers one to cross the great water. WAITING is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success. This leads to the perseverance that brings good fortune and bestows power to cross the great water. One is faced with a danger that has to be overcome. Weakness and impatience can do nothing. Only a strong man can stand up to his fate, for his inner security enables him to endure to the end. This strength shows itself in uncompromising truthfulness [with himself]. It is only when we have the courage to face things exactly as they are, without any sort of self- deception or illusion, that a light will develop out of events, by which the path to success may be recognised. This recognition must be followed by resolute and persevering action. For only the man who goes to meet his fate resolutely is equipped to deal with it adequately. Then he will be able to cross the great water - that is to say, he will be capable of making the necessary decision and of surmounting the danger. The image Clouds rise up to heaven: The image of [experienced] waiting (5). Thus the superior man eats and drinks, Is joyous and of good cheer. WHEN CLOUDS rise in the sky, it is a sign that it will rain. There is nothing to do but to wait till after the rain falls. It is the same in life when destiny is at work. We should not worry and seek to shape the future by interfering in things before the time is ripe. We should quietly fortify the body with food and drink and the mind with gladness and good cheer. Fate comes when it will, and thus we are ready. The lines Nine at the beginning [yang at bottom] means: Waiting in the meadow. IT furthers one to abide in what endures. No blame. THE DANGER is not yet close. One is still waiting on the open plain. Conditions are still simple, yet there is a feeling of something impending. One must continue to lead a regular life as long as possible. Only in this way does one guard against a premature waste of strength, keep free of blame and error that would become a source of weakness later on. Nine in the second place means: Waiting on the sand. There is some gossip. The end brings good fortune. The danger gradually comes closer. Sand is near the bank of the river, and the water means danger. Disagreements crop up. General unrest can easily develop in such times, and we lay the blame on one another. He who stays calm will succeed in making things go well in the end. Slander will be silenced if we do not gratify it with injured retorts. Nine in the third place means: Waiting in the mud Brings about the arrival of the enemy. Mud is no place for waiting, since it is already being washed by the water of the stream. Instead of having gathered strength to cross the stream at one try, one has made a premature start that has got him no farther than the muddy bank. Such an unfavourable position invites enemies from without, who naturally take advantage of it. Caution and a sense of the seriousness of the situation are all that can keep one from injury. Six in the fourth place means: Waiting in blood. Get out of the pit. The situation is extremely dangerous. It is of utmost gravity now - a matter of life and death. Bloodshed seems imminent. There is no going forward or backward; we are cut off as if in a pit. Now we must simply stand fast and let fate take its course. This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit. Nine in the fifth place means: Waiting at meat and drink. Perseverance brings good fortune. Even in the midst of danger there come intervals of peace when things go relatively well. If we possess enough inner strength, we shall take advantage of these intervals to fortify ourselves for renewed struggle. We must know how to enjoy the moment without being deflected from the goal, for perseverance is needed to remain victorious. This is true in public life as well; it is not possible to achieve everything all at once. The height of wisdom is to allow people enough recreation to quicken pleasure in their work till the task is completed. Herein lies the secret of the whole hexagram. It differs from Chin OBSTRUCTION (39), in the fact that in this instance, while waiting, we are sure of our cause and therefore do not lose the serenity born of inner cheerfulness. Six at the top means: One falls into the pit. Three uninvited guests arrive. Honour them, and in the end there will be good fortune. The waiting is over; the danger can no longer be averted. One falls into the pit and must yield to the inevitable. Everything seems to have been in vain. But precisely in this extremity things take an unforeseen turn. Without a move on one's own part, there is outside intervention. At first one cannot be sure of its meaning: is it rescue or is it destruction? A person in this situation must keep his mind alert and not withdraw into himself with a sulky gesture of refusal, but must greet the new turn with respect. Thus he ultimately escapes the danger, and all goes well. Even happy turns of fortune often come in a form that at first seems strange to us. 6 Sung: Conflict Chien, the creative, heaven is over Kan, the abysmal, water. ——— ——— ——— — — ——— — — THE UPPER TRIGRAM, whose image is heaven, has an upward movement; the lower trigram, water, in accordance with its nature tends downward. Thus the two halves move away from each other, giving rise to the idea of conflict. The attribute of the Creative (1) is strength, that of the Abysmal is danger, guile. Where cunning has force before it, there is conflict. A third indication of conflict, in terms of character, is presented by the combination of deep cunning within and fixed determination outwardly. A person of this character will certainly be quarrelsome. The judgement Conflict (6). You are sincere And are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water. CONFLICT DEVELOPS when one feels himself to be in the right and runs into opposition. If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict. If a man is entangled in a conflict, his only salvation lies in being so clear- headed and inwardly strong that he is always ready to come to terms by meeting the opponent halfway. To carry one the conflict to the bitter end has evil effects even when one is the right, because the enmity is then perpetuated. It is important to see the great man, that is, an impartial man whose authority is great enough to terminate the conflict amicably or assure a just decision. In times of strife, crossing the great water is to be avoided, that is, dangerous enterprises are not to be begun, because in order to be successful they require concerted unity of focus. Conflict within weakens the power to conquer danger without. The image Heaven and water go their opposite ways: The image of conflict (6). Thus in all his transactions the superior man Carefully considers the beginning. THE IMAGE indicates that the causes of conflict are latent in the opposing tendencies of the two trig rams. Once these opposing tendencies appear, conflict is inevitable. To avoid it, therefore, everything must be taken carefully into consideration in the very beginning. If rights and duties are exactly defined, or if, in a group, the spiritual trends of the individuals harmonise, the cause of conflict is removed in advance. The lines Six at the beginning [yin at bottom] means: If one does not perpetuate the affair, There is a little gossip. In the end, good fortune comes. WHILE A CONFLICT is in the incipient stage, the best thing To do is to drop the issue. Especially when the adversary is stronger, it is not advisable to risk pushing the conflict to a decision. It may come to a slight dispute, but in the end all goes well. Nine in the second place means: One cannot engage in conflict; One returns home, gives way. The people of his town, Three hundred households, Remain free of guilt. In a struggle with an enemy of superior strength, retreat is no disgrace. Timely withdrawal prevents bad consequences. If, out of a false sense of honour, a man allowed himself to be tempted into an unequal conflict, he would be drawing down disaster on himself. In such a case a wise and conciliatory attitude benefits the whole community, which will then not be drawn into the conflict. Six in the third place means: To nourish oneself on ancient virtue induces perseverance. Danger. In the end, good fortune comes. If by chance you are in the service of a king, Seek not works. This is a warning of the danger that goes with an expansive disposition. Only that which has been honestly acquired through merit remains a permanent possession. It can happen that such a possession may be contested, but since it is really one's own, one cannot be robbed of it. Whatever a man possesses through the strength of his own nature cannot be lost. If one enters the service of a superior, one can avoid conflict only by not seeking works for the sake of prestige. It is enough if the work is done: let the honour go to the other. Nine in the fourth place means: One cannot engage in conflict. One turns back and submits to fate, Changes one's attitude, And finds peace in perseverance. Good fortune. This refers to a person whose inner attitude at first lacks peace. He does not feel content with his situation and would like to improve it through conflict. In contrast tot the situation of the nine in the second place, he is dealing with a weaker opponent and might therefore succeed. But he cannot carry on the fight, because, since right is not on his side, he cannot justify the conflict to his conscience. Therefore he turns back and accepts his fate. He changes his mind and finds lasting peace in being at one with eternal law. This brings good fortune. Nine in the fifth place means: To contend before him Brings supreme good fortune. This refers to an arbiter in a conflict who is powerful and just, and strong enough to lend weight to the right side. A dispute can be turned over to him with confidence. If one is in the right, one attains great good fortune. Nine at the top means: Even if by chance a leather belt is bestowed on one,' By the end of a morning It will have been snatched away three times. Here we have someone who has carried a conflict to the bitter end and has triumphed. He is granted a decoration, but his happiness does not last. He is attacked again and again, and the result is conflict without end. 7 Shih: The Army Kun, the receptive, earth is over Kan, the abysmal, water. — — — — — — — — ——— — — THIS HEXAGRAM is made up of the trigrams Kan, water, and Kun, earth, and thus it symbolises the ground water stored up in the earth. In the same way military strength is stored up in the mass of the people - invisible in times of peace but always ready for use as a source of power. The attributes of the two trigrams are danger inside and obedience must prevail outside. Of the individual lines, the one that controls the hexagram is the strong nine in the second place, to which the other lines, all yielding, are subordinate. This line indicates a commander, because it stands in the middle of one of the two trigrams. But since it is in the lower rather than the upper trigram, it represents not the ruler but the efficient general, who maintains obedience in the army by his authority. The judgement The army (7). The army needs perseverance And a strong man. Good fortune without blame. AN ARMY is a mass that needs organisation in order to become a fighting force. Without strict discipline nothing can be accomplished, but this discipline must not be achieved by force. It requires a strong man who captures the hearts of the people and awakens their enthusiasm. In order that he may develop his abilities he needs the complete confidence of his ruler, who must entrust him with full responsibility as long as the war lasts. But war is always a dangerous thing and brings with it destruction and devastation. Therefore it should not be resorted to rashly but, like a poisonous drug, should be used as a last recourse. The image In the middle of the earth is water: The image of the army (7). Thus the superior man increases his masses By generosity toward the people. GROUND WATER is invisibly present within the earth. In the same way the military power of a people is invisibly present in the masses. When danger threatens, every peasant becomes present in the masses. When danger threatens, every peasant becomes a soldier; when the war ends, he goes back to his plough. He who is generous toward the people wins their love, and a people living under a mild rule becomes strong and powerful. Only a people economically strong can be important in military power. Such power must therefore be cultivated by improving the economic condition of the people and by humane government. Only when there is this invisible bond between government and people, so that the people are sheltered by their government as ground water is sheltered by the earth, is it possible to wage a victorious war. The lines Six at the beginning [yin at bottom] means: An army must set forth in proper order. If the order is not good, misfortune threatens. AT THE BEGINNING of a military enterprise, order is imperative. A just and valid cause must exist, and the obedience and co-ordination of the troops must be well organised, otherwise the result is inevitably failure. Nine in the second place means: In the midst of the army. Good fortune. No blame. The king bestows a triple decoration. . The leader should be in the midst of his army, in touch with it, sharing good and bad with the masses he leads. This alone makes him equal to the heavy demands made on him. He needs also the recognition of the ruler. The decorations he receives are justified, because there is no question of personal preferment here: the whole army, whose centre he is, is honoured in his person. Six in the third place means: Perchance the army carries corpses in the wagon. Misfortune. Here we have a choice of two explanations. One points to defeat because someone other than the chosen leader interferes with the command; the other is similar in its general meaning, but the expression, "carries corpses in the wagon," is interpreted differently. At burials and at sacrifices to the dead it was customary in China for the deceased to whom the sacrifice was made to be represented by a boy of the family, who sat in the dead man's place and was honoured as his representative. On the basis of this custom the text is interpreted as meaning that a "corpse boy" is sitting in the wagon, or, in other words, that authority is not being exercised by the proper leaders but has been usurped by others. Perhaps the whole difficulty clears up if it is inferred that there has been an error in copying. The character fan, meaning "all," may have been misread as shih, which means "corpse." Allowing for this error, the meaning would be that if the multitude assumes leadership of the army (rides in the wagon), misfortune will ensue. Six in the fourth place means: The army retreats. No blame. In the face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist on engaging in a hopeless struggle regardless of circumstances. Six in the fifth place means: There is game in the field. It furthers one to catch it. Without blame. Let the eldest lead the army. The younger transports corpses; Then perseverance brings misfortune. Game is in the field - it has left its usual haunts in the forest and is devastating the fields. This points to an enemy invasion. Energetic combat and punishment are here thoroughly justified, but they must not degenerate into a wild melee in which everyone fends for himself. Despite the greatest degree of perseverance and bravery, this would lead to misfortune. The army must be directed by an experienced leader. It is a matter of waging war, not of permitting the mob to slaughter all who fall into their hands; if they do, defeat will be the result, and despite all perseverance there is danger of misfortune. Six at the top means: The great prince issues commands, Founds states, vests families with fiefs. Inferior people should not be employed. The war has ended successfully, victory is won, and the king divided estates and fiefs among his faithful vassals. But it is important that inferior people should not come into power. If they have helped, let them be paid off with money, but they should not be awarded lands or the privileges of rulers, lest power be abused. 8 Pi: Holding Together [union] Kan, the abysmal, water is over Kun, the receptive, earth. — — ——— — — — — — — — — THE WATERS on the surface of the earth flow together wherever they can, as for example in the ocean, where all the rivers come together. Symbolically this connotes holding together and the laws that regulate it. The same idea is suggested by the fact that all the lines of the hexagram except the fifth, the place of the ruler, are yielding. The yielding lines hold together because they are influenced by a man of strong will in the leading position, a man who is their centre of union. Moreover, this strong and guiding personality in turn holds together with the others, finding in them the complement of his own nature. The judgement Holding together (8) brings good fortune. Inquire of the oracle once again Whether you possess sublimity, constancy, and perseverance; Then there is no blame. Those who are uncertain gradually join. Whoever come too late Meets with misfortune. WHAT IS required is that we unite with others, in order that all may complement and aid one another through holding together. But such holding together calls for a central figure around whom other persons may unite. To become a centre of influence holding people together is a grave matter and fraught with great responsibility. It requires greatness of spirit, consistency, and strength. Therefore let him who wishes to gather others about him ask himself whether he is equal to the undertaking, for anyone attempting the task without a real calling for it only makes confusion worse than if no union at all had taken place. But when there is a real rallying point, those who at first are hesitant or uncertain gradually come in of their own accord. Late-comers must suffer the consequences, for in holding together the question of the right time is also important. Relationships are formed and firmly established according to definite inner laws. Common experiences strengthen these ties, and he who comes too late to share in these basic experiences must suffer for it if, as a straggler, he finds the door locked. If a man has recognised the necessity for union and does not feel strong enough to function as the centre, it is his duty to become a member of some other organic fellowship. The image On the earth is water: The image of holding together (8). Thus the kings of antiquity Bestowed the different states as fiefs And cultivated friendly relations With the feudal lords. WATER FILLS UP all the empty places on the earth and clings fast to it. The social organisation of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unite with water, because all parts of it are subject to the same laws. So too should human society hold together through a community of interests that allows each individual to feel himself a member of a whole. The central power of a social organisation must see to it that every member finds that his true interest lies in holding together with it, as was the case in the paternal relationship between king and vassals in ancient China. The lines Six at the beginning [yin at bottom] means: Hold to him in truth and loyalty; This is without blame. Truth, like a full earthen bowl" Thus in the end Good fortune comes from without. FUNDAMENTAL SINCERITY is the only proper basis for forming relationships. This attitude, symbolised by a full earthen bowl, in which the content is everything and the empty form nothing, shows itself not in clever words but through the strength of what lies within the speaker. This strength is so great that it has power to attract good fortune to itself from without. Six in the second place means: Hold to him inwardly. Perseverance brings good fortune. If a person responds perseveringly and in the right way to the behests from above that summon him to action, his relations with others are intrinsic and he does not lose himself. But if a man seeks association with others as if he were an obsequious office hunter, he throws himself away. He does not follow the path of the superior man, who never loses his dignity. Six in the third place means: You hold together with the wrong people. We are often among people who do not belong to our own sphere. In that case we must beware of being drawn into false intimacy through force of habit. Needless to say, this would have evil consequences. Maintaining sociability without intimacy is the only right attitude toward people, because otherwise we should not be free to enter into relationship with people of our own kind later on. Six in the fourth place means: Hold to him outwardly also. Perseverance brings good fortune. Here the relations with a man who is the centre of union are well established. Then we may, and indeed we should, show our attachment openly. But we must remain constant and not allow ourselves to be led astray. Nine in the fifth place means: Manifestation of holding together. In the hunt the king uses beaters on three sides only And forgoes game that runs off in front. The citizens need no warning. Good fortune. In the royal hunts of ancient China it was customary to drive up the game from three sides, but on the fourth the animals had a chance to run off. If they failed to do this they had to pass through a gate behind which the king stood ready to shoot. Only animals that entered here were shot; those that ran off in front were permitted to escape. This custom accorded with a kingly attitude; the royal hunter did not wish to turn the chase into a slaughter, but held that the kill should consist only of those animals which had so to speak voluntarily exposed themselves. There is depicted here a ruler, or influential man, to whom people are attracted. Those who come to him he accepts, those who do not come are allowed to go their own way. He invited none, flatters none - all come of their own free will. In this way there develops a voluntary dependence among those who hold him. They do not have to be constantly on their guard but may express their opinions openly. Police measures are not necessary, and they cleave to their ruler of their own volition. The same principle of freedom is valid for life in general. We should not woo favour from people. If a man cultivates within himself the purity and the strength that are necessary for one who is the centre of a fellowship, those who are meant for him come of their own accord. Six at the top means: He finds no head for holding together. Misfortune. The head is the beginning. If the beginning is not right, there is no hope of a right ending. If we have missed the right moment for union and go on hesitating to give complete and full devotion, we shall regret the error when it is too late. Miscellaneous LiteratureSearch cornerSITE MAPCastle Gate 'LITERATURE' covers some 1800 reference works. IN TEXTS we tend to use 'initial words' (they are often acronyms) that may be followed by page numbers - all in square brackets - to denote book references [MORE]. SEARCH THE SITE: Click on the rose in the upper left column (also: 'Search Corner' above) and go on. REFER to the page by its 'location' address on top of the screen, please. TO TOPFootingGOLD EGGSDisclaimer To navigate, try some icons and text in the top left column too. © 1996-2003 STUDIO Byrn. All rights reserved. Updated in Spring 2003.